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The Nooter Photo Collection and the Roots2share Project of Museums in Greenland and the Netherlands

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The Nooter Photo Collection and the Roots2share Project of Museums in Greenland and the Netherlands Document generated on 09/29/2021 8:07 p.m. Études/Inuit/Studies The Nooter photo collection and the Roots2Share project of museums in Greenland and the Netherlands La collection photographique Nooter et le projet Roots2Share de musées du Groenland et des Pays-Bas Cunera Buijs and Aviâja Rosing Jakobsen Propriété intellectuelle et éthique Article abstract Intellectual property and ethics In 2008 two Dutch museums and two Greenland museums started a Volume 35, Number 1-2, 2011 cooperative venture to share the photo collections of museums in the Netherlands. The photographs were taken from 1965 to 1986 by husband and URI: https://id.erudit.org/iderudit/1012840ar wife Gerti and Noortje Nooter in Diilerilaaq, a village in the Sermilik Fjord DOI: https://doi.org/10.7202/1012840ar (East Greenland). Gerti Nooter, then curator at the Museon in The Hague and at the National Museum of Ethnology in Leiden, was doing fieldwork in that changing hunting community and, as part of that research, took photographs See table of contents and collected museum objects for both Dutch museums. The National Museum of Ethnology in particular has long had a working relationship with Greenland museums and the local Tunumiit community. Through the visual repatriation Publisher(s) project Roots2Share, these photographs have been scanned and returned to the communities where they originated and where they can now be accessed Association Inuksiutiit Katimajiit Inc. locally. As a product of cross-cultural interactions, they depict ancestors of Centre interuniversitaire d’études et de recherches autochtones (CIÉRA) present-day Tunumiit and carry multiple meanings: ethnological or exotic ones for a Dutch public and historical or ancestral ones for the people of Diilerilaaq. ISSN Many stories have been told about them. This article explores the relationship 0701-1008 (print) between the photographs and Tunumiit knowledge, as well as issues of cultural 1708-5268 (digital) heritage, ownership, and sharing of these images. Explore this journal Cite this article Buijs, C. & Jakobsen, A. R. (2011). The Nooter photo collection and the Roots2Share project of museums in Greenland and the Netherlands. Études/Inuit/Studies, 35(1-2), 165–186. https://doi.org/10.7202/1012840ar Tous droits réservés © La revue Études/Inuit/Studies, 2011 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ The Nooter photo collection and the Roots2Share project of museums in Greenland and the Netherlands Cunera Buijs*, Aviâja Rosing Jakobsen** Résumé: La collection photographique Nooter et le projet Roots2Share de musées du Groenland et des Pays-Bas En 2008 deux musées hollandais et deux musées groenlandais ont entamé un partenariat pour partager des collections photographiques conservées dans des musées des Pays-Bas. Ces photographies avaient été prises entre 1965 et 1986 par les époux Gerti et Noortje Nooter à Tiniteqilaaq, village situé dans le fjord de Sermilik, dans l’est du Groenland. Gerti Nooter, qui était alors conservateur du Musée de La Haye et du Musée National d’Ethnologie de Leiden, avait mené une recherche anthropologique dans cette communauté de chasseurs en pleine transformation. Il y avait pris des photographies et collecté des objets pour les deux musées des Pays-Bas. Le Musée national d’Ethnologie avait entretenu une longue collaboration avec les musées du Groenland ainsi qu’avec la communauté tunumiit locale. Le projet de rapatriement visuel Roots2Share fut lancé pour restituer ces photographies à leurs communautés d’origine et permettre à ces dernières d’y avoir accès. Ces photographies sont l’aboutissement d’interactions interculturelles; elles représentent les ancêtres des Tunumiit et véhiculent des sens multiples, à caractère ethnologique ou exotique pour un public hollandais, historique ou ancestral pour les gens de Diilerilaaq. Ces photographies ont suscité de multiples récits. Cet article explore la relation entre les photographies et le savoir des Tunumiit, ainsi que les questions de patrimoine culturel, de la propriété et du partage de ces images. Abstract: The Nooter photo collection and the Roots2Share project of museums in Greenland and the Netherlands In 2008 two Dutch museums and two Greenland museums started a cooperative venture to share the photo collections of museums in the Netherlands. The photographs were taken from 1965 to 1986 by husband and wife Gerti and Noortje Nooter in Diilerilaaq, a village in the Sermilik Fjord (East Greenland). Gerti Nooter, then curator at the Museon in The Hague and at the National Museum of Ethnology in Leiden, was doing fieldwork in that changing hunting community and, as part of that research, took photographs and collected museum objects for both Dutch museums. The National Museum of Ethnology in particular has long had a working relationship with Greenland museums and the local Tunumiit community. Through the visual * National Museum of Ethnology, Postbox 212, 2300 AE Leiden, The Netherlands. [email protected] ** Nunatta Katersugaasivia Allagaateqarfialu (Greenland National Museum and Archives), P.O. Box 145, 3900 Nuuk, Greenland. [email protected] ÉTUDES/INUIT/STUDIES, 2011, 35(1-2): 165-186 repatriation project Roots2Share, these photographs have been scanned and returned to the communities where they originated and where they can now be accessed locally. As a product of cross-cultural interactions, they depict ancestors of present-day Tunumiit and carry multiple meanings: ethnological or exotic ones for a Dutch public and historical or ancestral ones for the people of Diilerilaaq. Many stories have been told about them. This article explores the relationship between the photographs and Tunumiit knowledge, as well as issues of cultural heritage, ownership, and sharing of these images. Introduction Most of the world’s great museums and universities have built up magnificent collections of artifacts from Indigenous peoples around the world. An increasing number of Indigenous peoples are now calling upon these institutions to return at least part of their collections or information about these collections. They want access to the artifacts and knowledge their ancestors shared with the original collectors. In 1970, the UNESCO ratified the Convention on the Means of Prohibiting and Preventing the Illicit Export and Transfer of Ownership of Cultural Property (UNESCO 1970). This was a turning point in policies on the purchase of cultural heritage. Museums have since become increasingly aware of their responsibility in preventing illegal trade of ancient artifacts on the world market. Debate began with concerns over looting and led to the UNIDROIT Convention on Stolen or Illegally Exported Cultural Objects (UNIDROIT 1995). Unfortunately, it has yet to be ratified by several European countries, the United States, and the Netherlands in particular.1 This convention does not apply to legal and fair trade, although the distinction between illegal and legal trade has not always been clear-cut. Cultural heritage can be legally acquired and still subject to disputed claims of ownership: On account of this lack of legislation, repatriation is sometimes denied with arguments about the legality of its appropriation, or claims have been complied with on an entirely voluntary basis. Consequently repatriation is a complex phenomenon, which touches upon a lot of different approaches. Since most of the disputes relate to material appropriated within a colonial or otherwise occupational context, repatriation is not restricted to museological implications, but is connected with a wide variety of political, legal, ethical, and cultural issues, including international policy, human rights, identity, and cultural matters (Thorleifsen 2010: 83). 1 In 1995 the Netherlands signed the 1970 UNESCO Convention and ratified it in 2009. In 2005 the Netherlands signed the Unidroit Convention but that country has not ratified it yet since it requires a change to the Dutch legal system. 166/C. BUIJS AND A. ROSING JAKOBSEN In the original colonial context, there may have been respect for principles of fairness and legality that were considered appropriate at the time but no longer are. In recent times, the Indigenous peoples of Canada, the United States, New Zealand, and Australia have been forerunners in re-examining scientific research on the basis of political and ethical principles. Their efforts have resulted in dialogue with Indigenous peoples around the world, interaction of academic institutions with source2 communities, and development of collaboration by those parties. In the United States, protection of ancient burial grounds led to passage of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990, which has resulted in repatriation of many Aboriginal human remains and associated artifacts, as well as sacred objects (e.g., Sullivan et al. 2000). Yet relatively few cultural heritage objects have been affected, since most fall outside the purview of this legislation. Strong, sustained, and mutually beneficial relationships with source communities are critical to universities and museums
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